In 2001, Gal Einai published HaRav Ginsburgh’s third book in English: Awakening the Spark Within: Five Dynamics of Leadership that Can Change the World.
In that volume, HaRav Ginsubrgh analyzes the concept of leadership from a Jewish point of view and how each person can tap into the soul qualities of a leader to affect their own lives, the community around them, and ultimately, the entire world. Having introduced the broader vision of leadership in the previous issue, we now turn to the first of the five dynamics: the art of compromise—a quality that lies at the very heart of authentic and enduring leadership.
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One of the most basic prerequisites of leadership is the ability to find favor in both the eyes of God and people. This principle is stated succinctly by the sages: “If the spirit of man is pleased with him, the spirit of God is pleased with him; but if the spirit of man is not pleased with him, the spirit of God is not pleased with him.”[1] From here we learn that leadership rooted solely in imposed authority is not genuine leadership. Authority enforced without consent reflects tyranny, not guidance. True leadership emerges from relationships and the ability to lead through consensus and compromise, with empathy, respect, and an authentic bond with those being led.
This quality is exemplified when Moses is informed by God that he will not lead the people of Israel into the Promised Land. Moses’ reaction is that God must appoint his successor revealing that his primary concern is not his own legacy, but the wellbeing of the nation—that they should not remain “like sheep without a shepherd.”[2] God instructs Moses to appoint Joshua as his successor, not because of his political skill, but because of Joshua’s unique capacity to relate to every individual according to their inner nature. The Midrash emphasizes this quality, explaining that Joshua possessed the ability to relate to each person in love and empathy, responding to the unique spirit of every soul.[3] Leadership thus begins with a warm personal relationship rather than with domination.
The art of compromise, however, must not be mistaken for weakness or moral surrender. It does not mean forfeiting principles or blurring ethical clarity. On the contrary, compromise emerges from inner strength, from the capacity to remain firmly rooted in truth while remaining open, flexible, and inclusive.
A Kabbalistic Perspective
To understand this dynamic more deeply, we turn to one of the most profound teachings in Kabbalah, articulated by the Arizal. He taught that when the Divine will to create the world arose, a fundamental paradox emerged: how could a finite reality exist within God’s infinite Presence? His answer was the doctrine of tzimtzum—a contraction of Divine light that created an “empty void,” an apparently empty space in which finite existence could emerge. Later kabbalists debated whether the Arizal meant that this contraction was literal or figurative. If understood literally, it would imply a rigid, binary worldview: either God is present or absent; either one position is correct and the other false. But if understood figuratively, as a metaphor used to capture a complex reality for our human finite consciousness, then God’s Presence remains all-encompassing while at the same time, room is “made” for Creation and by corollary, reality can include paradox, multiplicity, and the coexistence of opposing truths. Indeed, two of the ways God is described in Medieval rabbinic literature is as “unaffected by paradox”[4] (נִמְנָע הַנִּמְנָעוֹת) and נוֹשֵׂא הֲפָכִים, “the bearer of contradictions.”[5]
Bearing Contradictions and Opposites
This paradoxical outlook forms the basis for a central principle of Torah thought. When the sages debated opposing positions, they famously declared: “These and these are the words of the living God.”[6] Even when Jewish law follows one opinion, the alternative view is preserved in the Talmud, because it too contains an aspect of truth. Whereas Western thought often recoils from paradox, Torah consciousness embraces it, recognizing that compromise and peace are born from the ability to hold complexity without erasing difference.
This idea is embedded in the very origins of humanity. In the Garden of Eden stood two trees: The Tree of Knowledge of Good and Evil and the Tree of Life.[7] The Tree of Knowledge represents binary logic—good versus evil—while the Tree of Life represents wholeness and integration. The Torah itself is described as a Tree of Life: “It is a tree of life to those who grasp it, and all its paths are peace.”[8] For leaders, whether in a family, a workplace, the wider community, or among nations, the ability to integrate opposing perspectives is essential. Yet compromise has boundaries. One must never imagine that peace is achieved by compromising the moral and spiritual foundations of the Torah, for the Torah itself is the ultimate source of peace.
A vivid example of this balance can be seen in the observance of Shabbat. From an external perspective, Shabbat appears restrictive, defined by prohibitions. But those who observe Shabbat know that these boundaries open the gates to inner peace, sanctity, family connection, and closeness to God and one’s own soul.
Exceptions to the Rule
It is an accepted principle that every rule has exceptions. For example: Torah law teaches that when human life is endangered, the laws of Shabbat are set aside.[9] The idea of exceptions to the rule is taken even one step further in a statement of the sage Rabbi Shimon ben Lakish, who teaches that “at times, the nullification of Torah is its very fulfillment.”[10] This principle finds expression in the path of a ba’al teshuvah, one who returns to a Torah observant lifestyle. Many times, a person who is not brought up in a Torah observant atmosphere and is then exposed to the beauty and richness of Judaism, dives in head first from excitement and a sense of being truly inspired. Some individuals can make such a drastic change in lifestyle easily, yet many of those newly returning to Torah observance often require a gradual, measured approach. Here, taking one’s time to properly integrate these sudden changes is not a concession—it is a strategy for lasting spiritual growth.
Leadership and a Rectified Ego
Another essential dimension of leadership is a rectified ego. In Kabbalah, the final sefirah of kingdom (malchut), corresponds to kingship and leadership. Yet its inner essence is existential lowliness and humility. This type of humility does not imply weakness or passivity. Moses, described by the Torah as “the humblest of all men,” stands as perhaps the greatest leader in Jewish history precisely because his ego did not obstruct empathy, responsibility, or truth.[11] An unrectified ego, by contrast, leaves little room for compromise, understanding, or peace.
Unfortunately, in today’s world, we are used to political leaders who crave power and are ready to promise almost anything to their constituents if it leads to reelection. An unbridled ego puts self before virtually all considerations, including trampling over anyone or anything that gets in their way. The way of Jewish leadership demands true humility while at the same time standing strong for eternal values, morals, and ethics, ever ready to find ways to promote true compromise and inclusiveness.
For the Sake of Peace
The above ideas are reflected directly in the Torah’s command: “Justice, justice shall you pursue.”[12] Torah commentaries ask: why is justice stated twice? One explanation is that we are instructed to pursue justice from multiple angles, to see both sides of an issue. The sages debate whether a judge’s primary task is to uncover absolute truth or to bring peace between disputants.[13] Ideally, a judge first seeks compromise and reconciliation. Only when this proves impossible must strict judgment be rendered, and even then, with compassion. Significantly, the Torah is described both as a Torah of truth[14] and a Torah of loving-kindness.[15] Leadership requires the wisdom to balance both.
The sages even teach that “for the sake of peace, one is allowed to alter [the truth].”[16] It is important to note that the actual wording is “to alter,” not “to lie.” The sages gave permission in certain cases to rise above narrow logic in service of a higher cause, that of facilitating compromise and peace. The ultimate leader, the Mashiach, will embody this synthesis, judging and teaching in a way that unites truth and peace.[17]
The Ba’al Shem Tov taught that every Jew contains a spark of Mashiach, a latent leadership potential whose development brings peace into the world. This vision is captured beautifully in the words of Psalms: “Kindness and truth have met; righteousness and peace have kissed. Truth will sprout from the earth, and righteousness will look down from heaven.”[18]
In a world fractured by division and discord, may we merit to pursue justice while cultivating compromise, and to bring truth and peace together through enlightened leadership.
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[1]. Pirkei Avot 3:10.
[2]. Numbers 27:17.
[3]. Bamidbar Rabbah 21:5.
[4]. Teshuvot HaRashba 418.
[5]. Lubavitcher Rebbe based on the phrase, “Two opposites in a single vessel.”
[6]. Eruvin 13b.
[7]. Genesis 2:9.
[8]. Proverbs 3:18.
[9]. Yoma 85b.
[10]. Menachot 99b.
[11]. Numbers 12:3.
[12]. Deuteronomy 16:20.
[13]. Sanhedrin 6b.
[14]. Malachi 2:6.
[15]. Proverbs 31:26.
[16]. Yevamot 65b.
[17]. Isaiah 11:3-4.
[18]. Psalms 85:11-12.
